


/85a 




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REV. MR. COBB'S 



PIIiORIM SERJVIOIV 



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3 6 

GOD'S CULTURE OP HIS VINEYARD. 



SERMON, ~7Jf 



DELIVERED AT PLYMOUTH 



BBFOHE THB 



ROBII¥ISOI¥ €0]VOR£OATIOIf , 



ON THE 22o OF DECEMBER, 1831. 



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BY ALVAN COBB, 

V^STOK OF THE CH0RCH IN W£ST TkVtXTOV^ 



Co TAUNTON: 

CDafVND AVTHONT — OFFICE OF INDEPENDENT O^ZETTB, 

1883. 



^ 






At a meeting of the Robinson Congregational Church in Plymoutfe 
Dec. 22, 1831, at which many of the Gentlemen of the Society were 
present ; 

Resolved unanimously, That this Church and Society do cordially 
approve of the sentiments of the Sermon in their house of worship 
this day, on the Forefather's Anniversary, by Rev, Ai^j^an Cobb. 
Resolved, That the Pastor oi the Church be requested to communi- 
cate the preceding resolve to the Rev. Mr. Cobb, to express to him the 
thanks of the Church and Society, and in their name to solicit a copy 
for publication. 

True copy from the Records, 

C. J. WARREN, 
« Pastor of Rob. Cong. Ch. in Plymouth. 



Rev. Alvan Cobb: 

Dear Sir: — I have the pleasure of communicating to you the above 
resolves of the Robinson Church and Society, expressive of their sen- 
timents, feelings and wishes, in relation to the Sermon preached by 
you in their hoiise of worship this afternoon. I hope you will permit 
them to read and circulate what gratified them so much ty hear. 
With respect and affection, 

C. J. WARREN, 
Rev. A. Cobb. 

Plymouth, Dec. 22, 1831. 



Rev. and Dear Sir: 

I am not fond of giving to the public my own composition ; but 
viewing all the circumstances of the case, I submit the ensuing dis- 
course to the disposal of those who have solicited a copy for publication; 
and wouM simply add, that it was thought a historical sketch of the 
events of providence which resulted in the landing and settlement of 
the Pilgrims at Plymouth, and their subsequent proceedings and trials, 
presented a path too much trodden and too deeply worn, to be inter- 
esting and profitable, unless given by more than ordinary skill. It 
was, therefore, concluded to take a course, which would lead to the 
exhibition of a principle — the direct agency of the Spirit — in concur- 
rence with the numerous and powerful motives of truth as indispensa- 
ble to the success of christian enterprise in recovering fallen man to 
the divine favor — a principle dearer to the Pilgrims than life. 
Your affectionate friend, 

ALVAN COBB- 

Rev. C. J. Warren. 

Taunton, Feb, 27, 1382. 



/T-Z/S-J/ 



S £ R I?I O IV. 



ISAIAH. 5:4. 

What could have been done more to my vineyard, that I 

HAVE NOT DONE IN IT ? 

It is the undeviating voice of Providence, that the great Au- 
thor of nature maintains a benevolent government over his do- 
minions ; and this fact is the first and stands pre-eminent on 
tlie page of inspiration. Amidst the revolutions of time, the 
rise and fall of empires, the victory and defeat of armies, and 
the pn»sperity and adversity of the Church, it has been pro- 
claimed from adequate authority, "Thai the Most High rnleth 
in the kingdom of men, and giveth it to whomsoever he will." 
There is but one grand object, which has uniformly prompted 
the divine mind in the erection and administration of his gov- 
ernment, and tiiis object he has announced to be the manifesta- 
tion of his supreme greatness and ineffable glory. To effect 
this object, a great vaiiety of means are employed as subordin- 
ate causes, to render the divine administration suited to the 
constitution of the beings he governs. Among the most prom- 
inent measujes adopted to obtain his ultimate end, is the sal- 
vation of unnumbered millions of our fallen race. To effect 
this, he gradually introduced the plan of redemption and de- 
veloped the means of its accomplishment. Light, at first, was 
dimly shed, and a great variety of objects were presented as em- 
blematical of him who was to come a light into the world, and 
the important revelations he was to make. But one congrega- 
tion had even t\us faint light. They were "a peculiar people," 
and occupied a little, but favored spot, "enclosed by grace." 
Hence, in the figurative language of the eastern world, they re- 
ceived the appellation "The vineyard of the Lord." Vineyard is 
a plantation of vines producing grapes. It is a peculiar and 
precious spot, made rich by the culture of the proprietor. This 
word has also a moral application, as designating God's spiritual 



favors to certain portions of mankind. Wherever God bestow* 
his spiritual blessings, there is his vineyard. The Church, as it 
is a spot of high moral culture, and enriched by the choicest 
spiritual favors, receives ihe title of vineyard. Where God be- 
stows the greatest care, either by the labors of his faithful ser- 
vants, or by the heavenly influence of his spirit, there is his 
vineyard. Though the word in its spiritual application is usual- 
ly confined to the church ; yet it is often more extended and 
applies to that community, where the means of grace, in their 
purity, are enjoyed. The community of Israel, comprehend- 
ing saints and sinners, was anciently, up to the advent of 
Christ, the vineyard of the Lord, because t(» them were commit- 
ted the oracles of God, and they were selected from the other 
nations of the earth, to enjoy the means of salvation. In the 
chapter before us, containing the text, God reminds Israel, 
what he had done for them as his peculiar people, under the 
figure of vineyard. He had planted a vineyard on a very fruitful 
hill, fenced it, gathered out the stones, planted it with the 
choicest vine, built a tower in tiie midst of it, made a wine- 
press therein, and by much industry and care, dressed the 
vines. He watched the progress of tlie fruit, but when it rip- 
ened, behold it was the uild grape. But did he not plant the 
choicest vine ? How then was the fruit the wild grape ? The 
vine was the impenitent Jews. The wild grape was the fruit 
of their impenitence. God did plant the choicest vine. It con- 
tinued to be the choicest vine. He treated the impenitent Jews 
as a choicest vine, was unwilling to give them up, and did 
every thing he could to induce them to bring forth the pure 
grape. Their soids were precious, and God manifested the 
tenderest concern for their conversion. He expostulates with 
them, he reasons with them, and as if the idea of their being 
lost were infini:ely revolting to his soul, he exclaims, "How 
shall I give thee up, Ephraim ? how shall I deliver thee Israel? 
Low shall I make thee as Admah ? how shall I set thee as Ze- 
boim ? Mine heart is turned within me, my )-epentings are 
kindled together." He used every means he could, for their 
conversion, and appeals to them in the text, "what could have 
been done more to my vineyard, that I have not done in it ?" He 
did no more for their conversion, than he does for the conver- 
sion of every sinner under the influence of the Gospel. There 
are three questions, which demand answers, before the subject 
ii applied to the occasion. 



TVhnl has God done for the i ouverBion of eimicrB ? 

Cnn he dr>any more for their conversion than he has done? 

Why are fhey not converted by what God does for them ? 

The J?rsf question is, what has God done for the conversion 
of sinners 1 

He has given them the necessary powers to be converted. 
They possess every intellectual qualification to act in view of 
motives. Every sinner is endued with mind, conscience and 
heart. He has tiie power of remembering past events, and of 
calling to his aid the experience of life. The noted events of 
his past life are easily remembered. He is also able to draw 
conclusions from experience and established facts. He forms 
a judgement upon those topics which come to his observation ; 
and can compare and see the agreement or disagreement be- 
tween ideas. Every sinner has a conscience, by which he is 
able to discriminate between good and evil. He j)erceives some 
actions right, and others wrong, some affections holy and others 
sinful, and feels that it is wrong to murder and right to preserve 
life, wrong to cherish hatred towards God or any of his crea- 
tures and right to love them. Every sinner possesses a heart, 
by which he can love or hate, choose the path of virtue or vice, 
and devote his soul to the wwrld or to God- On this ground 
sinners are accountable to God, and he claims the right of de- 
manding their obedience to his will. By the powers God has 
given, ha requires every sinner to renounce his sins and turn to 
him. He can perceive his great and amiable perfections in his 
works and word, and can accept the offers of life through a 
Redeemer's bhtod. With the noble and unfading powers 
which the Creator has bestowed upon him, we perceive that he 
is as capable of choosing life as death, the way to heaven as 
the way to hell. 

God has given sinners time to be converted. He has so 
adapted the gospel to their mental powers, that it is easy for 
them to discover the way of salvation. In ancient prophecy 
the way of salvation through Christ, is called a high way, "The 
way of holiness, the way faring men, though fools, shall not 
err therein." No sinner is under the necessity of neglecting 
his conversion by stopping to inquire the way. "He may run 
that readeth it." On this principle God does not allow sinners 
time to do any other thing Jirsl. The same moment he presents 
the gospel, the same moment he commands compliance. All 
bis demands are present demands. If obligation is complied 



iritti, tlie bUinat receives the gospel as eoon as it is presented. 
The moment the voice of the Savior salutes his ^fir — "Follow 
mc," he forsakes all and follows him. In vain does he plead 
want of disposition ; for this proves he has time but is indis- 
posed to improve it. Conversion is not a protracted work 
There is no perceptible time between the sinner's beginning to 
turn and his being turned. He never stops where he is neither 
for Christ nor against him. His moral exercises follow each 
other with the rapidity of lightning through successive por- 
tions of space. The instant the last act of selfishness heaves 
his troubled breast and recedes from his mansion, love is in 
peaceful possession. He is now turned from darkness to light. 
Darkness never vanishes, but by the approach of light. From 
the very nature of the case, sinners on whom the light of the 
gospel shines, have time aHovved them to be converted. As obli- 
gation most pressingly demands, if they would, on the first ap- 
proach of light, enter the path of life, no further time would be 
necessary to tlieir conversion. God not only gives them this 
portion of time but also grants them successive portions of time, 
and repeats the visits of the gospel, sabbath after sabbath and 
year after year. 

God not only gives sinners time to be converted but also 
gives them oppoHuni'j/. He grants them a fit or convenient 
time — time suitable for the purpose, combined with other fa- 
vorable circumstances. He places them under circumstances, 
where every facility is enjoyed to attend to the momentous 
concerns of the soul. Tiie privilege is allowed them every 
time tiiey hear tlie gospel preached. When they suspend 
the common avocations of life and repair to the place of 
devotion, they have a favored season to acquaint them- 
selves with God, and to be at peace with him. There they 
are secluded from the busy scenes of life, and the charms of the 
world may be easily forgotten. The place, the occasion and 
the assemblage, all conspire to make them think, feel and act 
for eternity. They are addressed by him who speaketh from 
heaven as never man spake ; and perhaps the Spirit in soft yet 
earnest whispers, is applying the truth to the ear of conscience, 
teaching them that it is time to lay up treasure in heaven. 
Aside from seasons of social devotion, other favorable opportu- 
nities are enjoyed. When the morning light or evening shade 
appears, the occasion teaches them that private or family devo- 
tioT) is demanded, and that their hearts should be in a suitable 



A-aiue to enter upon the service. When their table i* spread 
and filled with the bounties of a kind and indulgent providence, 
then is a favorable time for the grateful remembrance of their 
heavenly Benefactor. Wherever the sinner is employed, or 
whatever his circumstances in life, he enjoys facilities tt) become 
a new creature. God is not far from him, and is calling him by 
every page of his word, every object in his works, and every 
event of his providence, to cherish the spirit of a convert. 
There is not an hour of probation, but God is giving the sin- 
ner opportunity to become a convert. 

God presents numerous and powerful motives to sinners to be 
converted. Every object and every event, viewed in their rela- 
tions, become motives to moral action. Whatever exists in the 
natural or transpires in the moral universe, is a motive which 
has a tendency to lead us to love virtue and hate vice, to love 
God and hate sin. Every thing bears an intimate relation to the 
Creator. "By him all things consist." Every thing bears the 
same relation to him, as effect does to its cause. "He com- 
mandeth the sun, appointeth the moon, spreadeth out the 
heavens, causeth the grass to grow, watereth the hills, sendeth 
the springs into the vallies, giveth snow, scattereth the frost, 
casteth forth his ice. Who can stand before his cold ? He 
sendeth out his word and melteth them and causeth the wind to 
blow, and the waters flow. He worketh all things, worketh 
all in all ; of 4iim and through him and to him, are all things ; 
in him we live and move and have our being; not that we are 
sufficient of ourselves, to think anything as of ourselves, but our 
sufficiency is of God." Every thing in the natural and moral 
world, as appears from this language of the divine Spirit, stands 
related to God as effect to its cause, and this fact teaches us 
that God, by his agency, is omnipresent. Thus every thing be- 
comes a motive to lead us to adore and serve him ; and in this 
tijought we perceive that God has given sinners motives to con- 
version as numerous as the objects of the created universe and 
the events of his dominions. Whenever and wherever God 
moves in his holy majesty, an instructive lesson is taught the 
sinner to bow before him and submit to his disposal. 

Nor are the motives by which God is persuading sinners to 
turn and live, wanting in power. In the train of moti\cs which 
he has arrayed before them, he puts forth the great and pow- 
erful attributes and perfections of his nature. There is not a 
motive presented, but stands in close connection with every 



thing that pertains to God. Every motive has its origin in him. 
All the precepts, calls, warnings, threatenings, invitations, 
and arguments of the gospel, were instituted by him and come 
to us under the sanction of his infinite authority. The motives 
arising from his works, are the result of his omnipotence. The 
events of his providence require, to bring them forth, the same 
divine energy, that created the world. The system of motives, 
which God has adopted to effect the converson of sinners, has 
connected with it the immense worth of the soul, the solemn re- 
alities of eternity, and the whole weight of the divine character. 

The second question will now receive an answer. Can God 
do any more for the conversion ot sinner's than he has done ? 

The text implies, that he has done all he can do for their 
conversion. "What could have been done more to my vineyard, 
that I have not done in it 1" He selected a fruitful spot, pre- 
pared it in the best manner, secured it by strong walls, culti- 
vated it well, and with much care and skill removed the useless 
and superabundant branches. Every thing was done that 
could be done to nurse the tender vines and render them fruit- 
ful and profitable. In the spirit of the text, you jjcrceive, that 
God can do no more for the conversion of the impenitent, than 
he has done. You will also perceive, that the work of God 
as here represented, was that of a cultivator and dresser of the 
vineyard ; and we must suppose, that he performs his work in 
the best manner possible. If then, he does any thing more to 
promote the conversion of sinners than the appropriate labors 
of his vineyard, it must be a labor superadded to the agency 
of means. But we assert, in the spirit of the text, that God 
can do no more to promote their conversion, than he has al- 
ready done. For, 

He has made them as completely /rce moral agents, as he can 
make them. It is not derogatory to the honor ot God to assert, 
he has done this work in the best manner. Sinners are treated 
by him, in all his intercourse with them, on the principle of 
their free moral agency. There is no command or motive, but 
is ^iven pursuant to this ability in them. God has never acted 
the unreasonable part of giving precepts and urging them by 
motives upon those who are not proper subjects of command 
and are incapable of being influenced by motives. He has 
given sinners those powers of mind, that discrimination of con- 
science, and made them capable of those moral affecticms, 
which render them free moral agents. Dependence and iude- 



{tendence do not enter into the concern of the fvee moral agea^' 
cj of beings. A dependent being may be as entirely free and 
as really moral, in his exercises and affections, as an indepen- 
dent being. Freedom is choice, and moral freedom is choice 
guided by the power of discrimination between good and evil. 
God has given sinners as perfect a capability of discovering 
.good and evil, and acting in view of this discovery, as he can 
give them. He can, therefore, make them no more free and 
no more moral than he has made them. If he had created 
them as high an order as angels, he would not have made them 
anymore completely free moral agents. 

Nor would God have done more towards the conversion of sin^^ 
nersjhad lie allotted them more time and opportunity to be conver- 
ted. What he does as to time and opportunity is sufficient to an- 
swer every purpose of a state of probation. It proves them and 
tries them, and clearly exhibits the disposition of their liearts. 
Should God assign them a more protracted probation, the pros- 
pect of their conversion would be less and less promising. 
The longer they live, the objects, cares, and interests of the 
world increase upon them and more firmly rivet their affections; 
and sin and hardness and blindness accumulate strength and 
influence. 

God can do no more by the number and potver of motives, 
than he has done, to promote the conversion of sinners. We 
liave seen that the motives to conversion are as numerous 
as the objects of the created universe and the events of the con- 
stant and, untiring providence of God. And he is, by his provi- 
dence hastening on his great work as rapidly as possible ; and 
by this we perceive, that the motives, by which he is calling sin- 
ners to turn from their evil ways, are as numerous as possible. 
Let us survey all the worlds composing the universe, with the 
rich variety of furniture pertaining to them; let us view their rev- 
olutions and perpetual motions, with all their infinity of par- 
ticles ; let us reflect upon all the great and marvellous works 
of God through the ages that are past ; let us think of the im- 
mense multitudes of human beings from Adam to the present 
time, all their motions, their thoughts and every variety of men- 
tal operation, the volitions of their wills, the desires, the pas- 
sions and the affections of their hearts, and of the numerous 
operations and monitions of conscience in every man's bosom, 
all which become motives to moral action, and we shall have 
3ome faint idea of the number of motives, by the influence of 
3 



iO 

which, God is calling sinners to conversion. Nor are we to be 
confined to what has been or now is, to learn the numerous mo-^ 
tives, through which God is pressing the sinner on everj side 
to turn from sin to holiness. He warns him by motives arising 
from things to come. He presents the whole world as it is to 
be ere the Millenium with its glory is ushered in ; he presents 
the world as it shall be, renovated and clad in celestial beauty 
during the thousand years of Christ's spiritual reign ; he pre- 
sents the tremendous scene that shall pass before the voice of 
the archangel and the trump of God, shall change the then ex- 
isting millions on the earth in a moment, and awake from the 
dust the unnumbered millions from the slumber of all past ages. 
All the numerous motives arising from this course of providence, 
are calling the sinner into the kingdom of Christ. Yea, God 
brings the judgment of the great day with its righteous decis- 
ions, and joyful and appalling results, the malevolent blasphe- 
liiies and bitter lamentations of those who have lost their souls, 
and the moral beauty, the joy and rejoicing, and songs of the 
vast assemblage of the ransomed of the Lord through eternal 
ages, to the mind of the sinner with the thrilling voice, "Pre- 
pare to meet thy God." 

And not only are these motives as numerous as possible, but 
also as powerful as they can be. God has displayed, in the mo- 
tives to conversion as great and powerful attributes and perfec- 
tions as he can display. He has accompanied these motives 
by tlie manifestation of his independence, self existence, 
spirituality, eternity, omnipotence, omniscience, omnipres- 
ence and the immense treasure of his divine wisdom. He 
lias accompanied them by the display of his boundless good- 
ness, benevolence, veracity, faithfulness, justice, mercy and 
compassion. All the powers of his infinite mind and heart pre- 
sent, sustain and press home the motives of the gospel to the 
sinner's conscience. God can make no greater exhibition of 
authority to give influence to motives, than he has made. He 
has also made use of as convincing and resistless arguments as 
he can. He has stated the case fairly, shown clearly the pre- 
cise point of controversy between himself and the sinner; and 
given him opportunity to prove his own ways equal, and God's 
ways unequal. God has devised and carried into effect as 
perfect a plan of redemption ; has given as perfect and as 
great a Savior ; has taught the way of life as clearly ; has 
called by a voice as loud and as commanding; has invit- 



11 

ed ill strains as sweet, as attractive and as moving ; as possi- 
ble. He lias warned and threatened with all the sternness of 
justice, and with all the ardor, tenderness and faitfulness of his 
soul. He has formed and presented as perfect a system of doc- 
trines as possible. He has pressed obligation as closely and 
with as much solemnity as possible. He has taught the sinner 
the nature, extent and tendency of his moral disease as clearly 
as possible. He has exhibited the worth of the soul by the signal 
and affecting scenes of Calvary, by what it will endure if lost, 
and what it will enjoy, if saved. He has exhibited as perfect 
providence as his wisdom and benevolence could devise. He 
has given a law as holy,* just and good as could be enacted. 
And he has presented all these weighty and powerful motives, 
not merely in the coolness of deliberative argumentation ; but 
added all the w armtli and fervor of his heai-t. The fire of di- 
vine love has accompanied, and an earnestness has character- 
ised the whole train of motives, which has been in operation 
to convey the views and feelings of the divine mind, to sinners 
upon the important subject of their conversion, which has given 
to the whole subject, the power of divine eloquence. What 
could have been done more for the conversion of sinners than God 
has done 1 He has superadded the influence of the Holy Spir- 
it, whose appropriate work is to lead men to holiness and per- 
petuate it in them. He has come to make the sinner reflect, feel 
and act. God has made it a peculiar and fearful sin to resist 
the heavenly influence of his Spirit, and an unpardonable one to 
speak a word against this divine Agent. He is as great, as pow- 
erful, and as holy as possible. He comes to reprove sinners of 
sin, •f righteousness and of judgment. He presses obligation; 
brings home all the motives to conversion with a divine power; 
alarms, convinces and breaks up the fountain of the sinner's 
heart; sets in order before him the immensity of his sins; makes 
him feel that he must be born again or be lost; gives him a 
wounded spirit which he cannot bear; and causes him to see 
that he is ruined, lost and sinking to rise no more. Can God 
do more? No. Here ends his labor in his vineyard, and the sin- 
ner yields no fruit but the wild grape. 

The third question, which is, why arc sinners not converted 
by what God does for them ? will be briefly answered. The 
fact is too evident to require proof, that the sinner is not con- 
verted by the meanS God uses with him. The sinners among 
the Jews, after God had done all he could do for their conver- 



12 

sion, and while he was looking that they should bring forth 
grapes, brought forth wild grapes. This is a true picture of 
every sinner under the light of the gospel. He can sit un- 
der its influence and power, and remain unconverted. 
He can perceire the power and grace of God displayed 
in a general revivai of religion, and close his eyes, stop hi» 
ears, seal bis conscience, and harden his heart. He can hear 
the cries for mercy, witness the trembling sinner in the agoniei 
of conviction and listen to the new song of his renovated com- 
panions, and be indifferent. Or if he is awakened and con- 
victed, he can pass through scenes of the most heart-rending 
distress, and then turn back to thougHtlessness and vanity; and 
his latter state be worse than his first. The experience of both 
«aint8 and sinners proves, that the greatest alarm, the keenest 
conviction and the most pungent impressions of the Spirit, 
through the weighty motives of the gospel, may be received 
Twithout conversion. Why is it so ? 

"When we reflect upon what God has done for sinners, we 
clearly perceive where the difficulty does not lie. It cannot be 
for the want of any of the powers necessary to their conversion. 
These God has given them. It cannot be for the want of time 
or opportunity. These are ample. It cannot be for the want 
©f motives. These are as numerous and as powerful as pos- 
sible. There can be no disability of any kind. F^r the whole 
course of God's dealings with them proves the contrary. It is 
just as easy for them to turn and live, and much more pleasant 
and joyful, as it is to keep on the broad and downward road to 
death. Our Savior has given us the only proper answer to the 
question, why are sinners not converted by the persuasion of 
motives? "Ye ivill not come to me, that ye might have life." In- 
disposition was the only thing that prevented the conversion of 
sinners in the days of inspiration. God said to them in the time 
of Solomon." I have called and ye refused." Our Saviour told 
sinners at Jerusalem, that the reason why they were not gather- 
ed unto him was because they tuould not. When sinners are con- 
verted, all that God does, is to make them willing. Unwilling- 
ness is all that stands in the way of their conversion. It was all 
God promised the Son, that he might have a seed to serve him. 
"Thy people shall be tvilling, in the day of thy power." Let 
the sinner be willing to turn, and the work is done. Let him 
Jiav« a wilHng mind, and he is accepted. * 



13 



THE FOLLOWING FACTS APPEAR FROM THE SUBJECT. 

1. That the depravity of sinners is exceedingly obstinate. 
'When we consider that God has given them all the requisite 
qualifications to be free moral agents, which enable them to 

-be renewed in the spirit of their minds, and renders them with- 
out a solitary plea for remaining unconverted ; when we con- 
.sider that he has given them sufficient time and ample oppor- 
tunity to attend effectually to the subject, and favored them 
with as great a number of motives and clothed them with as 
.great a power as possible ; and when we consider that the ex- 
clusive reason why they are not converted under such favora- 
ble facilities, is their indisposition; we are led to conclude there 
iiB something of an extraordinary character in their depravity. 
And we know not of a better epithet to apply to it, than that 
of obstinacy. There is a reluctance to come to the liglit, when 
•their dearest interest is indispensibly involved in the act, which 
amounts to more than a mere careless neglect or an unconsci- 
ous foible. It is an obduracy of heart, an unyielding purpose, 
an unbending will, cherished without a good reason, and in de- 
fiance of tlie touching strains of mercy, the worth of the soul, 
or the retributions of eternity. This obstinacy rises above the 
voice of reason, sets aside common prudence, binds and impris- 
ons that kind and faitliful monitor, conscience, is stronger 
than all the motives that God can array before the mind, and 
rises superior to the impressions made by the Spirit through the 
instrumentality of secondary causes. No alarm or distress 
will overcome it. It stands where no means can influence it. 
In the severe, but just language of the Holy Spirit, it is mad- 
ness. The heart is fully set to do evil, and madness is in the 
.sinner'sjieart while he lives. Surely God conveyed a just idea of 
the case, when he said, "The heart is deceitful above all things, 
and desperately wicked." The will stands armed at every point, 
and yields to no authority of interest, of right or of supremacy. 

2. It appears, that there can be no point of time in the sin- 
ner's career, when the selfish principle by which he is actuated, 
is suspended. He is constantly actuated by an unyielding 
will, which resists all motives to be conformed to the disinter- 
ested spirit of the gospel. That "charity which seeketh not 
her own," effectually overcomes this powerful and imperious 

.tyrant, and makes the sinner's heart docile, mild and obedient. 
This is all that is wanting to give the motives which God pre- 



i4 

sents, their appropriate influence. The opposite of this is the 
spirit by which the sinner is actuated, while he resists the light 
and rises above the power of motives. He is a selfish being, 
and his selfishness prevents his submitting to the power of 
truth. His depravity is exceedingly obstinate. This obstinacy 
he cherishes through life, unless he is subdued to the love of 
Christ. This selfish obstinate principle never ceases to oper- 
ate, till the moment he submits to God. Suspend this selfish 
principle, and nothing remains to resist the numerous and pow- 
erful motives God employs for his conversion. Nothing could 
stand in the way of motives having all that influence, to vyhich 
they are adapted. But if God does all he can do, and the sin- 
ner is not converted because he Avill not be, his selfish will or 
principle does and must operate till the moment he is renovated. 
The ideUt that there is the least space of time between the sus- 
pension of the stubborn will, and the conversion of the sinner, 
since this is all that prevents his conversion, is unphilosophical 
and as idle as the wiiid. The selfish principle of the sinner is 
suspended or rather subdued at his conversion, and the moment 
this is done, all power of resistance is taken away, and "he 
finds himself in a new world !" 

3. It appears, that sinners never will be converted by mei'e 
moral siiasion. Moral suasion amounts to no more than the in- 
fluence of motives. God has been using moral suasion ever 
since the fall of man, and never has by its mere influence, con- 
verted a solitary sinner. His moral suasion has consisted in 
his cultivating and dressing his vineyard. During his labor, 
care and skill, the sinner has yielded only impenitence. If 
God can do no more; if he presents as numerous and as pow- 
erful motives as possible ; and the sinner is not rightly influ- 
enced by them, how can such moral suasion in the hand of me7i 
convert him 1 Can they do the work better 1 Have they more 
skill 1 Do they understand human nature more perfectly ? 
Have they studdied more accurately the philosophy of the hu- 
man mind ? But will it be said, that the apostles converted 
sinners by moral suasion 1 It was their business to pray sin- 
ners in Christ's stead to be reconciled to God ; and "knowing 
the terrors of the Lord, they persuaded men." But did they 
claim the skill and power of converting sinners, by their per- 
suasions 1 The apostle tells us in what estimation he held mo- 
ral persuasion used by himself and others, under the figure of 
planting and watering. "I have planted, Apollos watered ; 



15 

but God gave the increase. So then neither is he that plant- 
eth any thing, neither he that watereth." Their moral suasion 
was nothing as to efliciency in the event of conversion. They 
were ministers by whom sinners believed. Their moral suasion 
-was the instrumental, not the efficient cause of conversion. As 
to the latter, they were of no account. God gave the increase ; 
and that he did not do it by moral suasion, is evident from the 
fact that sinners are not converted by the most powerful motives 
God can present. But will it be said, that it is not the office of 
God the Father to do the work in this way, but that he has 
committed it to the Holy Spirit 1 How does it appear, that 
the Spirit converts sinners by moral suasion 1 That he uses 
moral suasion with sinners there is no doubt; but that he con- 
verts them by the power of persuasion, remains to be proved. 
If the Father does all he can do in this way, and yet the change 
is not effected, how can it be effected, in the same way by 
the Spirit ? The Spirit is equal, but not superior to the Fa- 
ther ; and his use of means must effect the same and no more. 
It cannot be the office of the Spirit to do what cannot be done. 
But it may be said, that the Spirit approaches the sinner like a 
philosopher, and presents those truths, which are suited to his 
state, habits, mode of thinking and education. This truth he 
presents to the mind of the moralists, another to the mind of 
the gay and thoughtless, another to the mind of those in the 
higher walks of life, and another to the mind of those in the low- 
er walks of life. Though it may be questioned whether we have 
a knowledge of this proceedure of the Spirit; yet admitting it, 
it is to be proved, that he is successful. He doubtless perfect- 
ly understands our state, habits, mode of thinking and educa- 
tion ; and so does the Father. The Spirit uses moral suasion 
with sinners ; and under its influence he alarms and convicts 
and presses them on every side, and makes them feel that they 
are lost and sinking to despair. But it is a fact, and we have 
known it in hundreds of cases, that the same distressed and des- 
pairing sinner has continued to be unwilling to yield the con- 
troversy; and has ofone back to greater indifference, and lived 
and died in the lap of carnal ease. Will it be said, that while 
some resist, grieve the Spirit and go back ; others yield to the 
the motives presented, and that sinners have power to take 
either course ? Some sinners doubtless under these circum- 
stances submit to God, and others do not. But here the ques- 
tion of the apostle may be asked, "Who maketh them to dif- 



fer ?" Tliey have power to go back\Taifl or forvv^ard ; but ttief 
have no self determining, independent power. A position in the 
above statement, let us consider for a moment. Under moral 
suasion of the Spirit, it is said, one sinner grieves him and an- 
other submits. Why is it ? On the principle, that motives 
convert the sinner, it must be owing to one of two things; 
either that the one who submits is better disposed than the one 
who does not; or that the Spirit goes farther and presses truth 
harder in one case than in the other. If the former, then some 
sinners have a greater tendency in their disposition to conver- 
sion than others. Some must have a larger share of native 
goodness ; or some must have a sufficient quantity to yield to 
the moral suasion of the Spirit ; while others have none. But 
if the position is taken, that the Spirit goes farther and presses 
truth harder in one case than in another, then the question may 
be asked, are sinners more inclined to yield to the influence of 
truth by its being "pressed hard?" or whether in this case 
they are better pleased with it 1 By this subject, it appears 
that the sinner's will is in the way of his conversion, and that it 
is very perverse ; and we naturally suppose that the closer he 
comes in contact with truth and holiness, to which he has a 
fixed and perpetual aversion, the more he dislikes them and 
the farther he is from yielding his heart to their influence. 
The sinner is influenced by selfish considerations only ; but the 
moral suasion of the Spirit are composed of truths and consid- 
erations entirely of a disinterested character. If heaven is 
presented as a motive, it must be sought in a disinterested 
manner. The wrath to come must be fled from with the same 
spirit. All motives to conversion persuade to holiness, not in 
a selfish, but a disinterested manner. How will a selfish heart 
be inclined, by the hardest pressure, to submit to the influence 
of motives so repugnant to its nature ? It is impossible, in the 
nature of the case, that moral suasion, ever so powerful, should, 
under any circumstances whatever, convert the sinner. 

4. From this subject it appears, that unless God does more 
for the conversion of sinners, than he has done, their case is 
hopeless. He has given them ability, time, opportunity, and 
as many and as powerful motives as possible. What more can 
be done? But they are unconverted still, and possess a hard 
and unaffected heart. The sympathies of their natures may 
be moved ; their tender sensibilities may be excited ; and they 
may feel the worth of the soul, and the powers of the world to.- 



17 

come. They may see the solemnity of their situation as sin- 
ners in Israel did, when they exclaimed, " Behold we die ; we 
all perish ;" or as the Psalmist describes, " Because of their 
transgressions and their iniquities they are afflicted. Their soul 
abhoreth all manner of meat; and they draw near to the gates 
of death." But the same will remains. The Savior's words 
are verrified in them, '' Ye will not come to me, that ye might 
have life." And this will be their disposition, till their feet 
stumble on the dark mountains and they fall to rise no more, 
unless God does, in some way we have not contemplated, 
more for them than he can do by the number and power of 
motives. 

5. It appears from this subject, that God cannot approach 
the sinner's heart, by motives. As we have seeu, he has done, 
for nearly six thousand years, every thing possible to persuade 
him to give him his heart ; and has been under the necessity of 
declaring, " I have called, and ye refused ; I would have saved 
you, but you would nol^ In this way, God has not secured a 
solitary desire, choice, or affection. The sinner has felt him- 
self secure against all approaches of invitation, expostulation, 
warning, or threatening. His will has cari'ied him above the 
authority or influence of motives. When he is pleased to close 
the door of his heart, no motive to conversion can force its way 
in. God can speak to his mind and his conscience, and gain 
a hearing. He has gained the reason, the conscience, and 
the judgment, to himself. But the heart has had the power of 
possessing and retaining its own mansion ; and however un- 
reasonable and criminal, it has had the disposition to defend it 
against all assaults. God has done all he can do by the influ- 
ence of moral suasion, and the sinner has been able to with- 
stand. 

6. It appears that there is bi^ one way in which God can 
convert sinners. Though they possess all necessary ability to 
be converted, arc favored with the requisite time and opportu- 
nity, and are pressed on every hand by as numerous and as 
powerful motives as possible ; yet it is a lamentable fact, that 
such is the obstinacy of their depravity, that they will not di- 
rect their active powers to the work of conversion. If their 
wills withstand all persuasion and influence of motives ; if they 
cherish hearts that no kindness can move, no fire of divine love 
can melt, and no terror can subdue; if they always resist the 
Holy Ghost, God cannot convert them by moral suasion. Nor 



18 

can this desirable end be eftectcd by any power imparted to 
motives. There is, as is supposed, a middle ground sometimes 
taken between mere persuasion and real agency, which is giv- 
ing to motives a divine power. God works in motives in such 
a resistless way, that the sinner submits. But he is not so con- 
verted. God has, from the beginning, imparted to motives all 
possible power, and yet the sinner is not converted. Suppose 
God does impart to motives the power pleaded ; which turns 
the sinner, the power or the motives ? If motives, it is only 
moral suasion. If the power, it is direct agency. But it is 
evidently intended by this middle ground, that God presses 
motives so hard, as the phrase is, the sinner yields. But the 
sinner likes the holy motives of the gospel no better by being 
pressed hard. The harder they are pressed, the harder he re- 
sists. He presses harder against the motives than they do 
against him. He overcomes and rises above them, and they 
retire from the field without eftect. There remains but one 
other way of conversion ; this is by the agency of God p'o- 
ducing the change. Unless he can do this, the sinner is lost. 
That God converts the sinner, will be admitted. Tliat he does 
it by mere motives, viewing all the facts and circumstances of 
the case, is impossible. That he must do it by coming direct- 
ly at what alone stands in the way, and by removing that, is 
certain. The work is ascribed to God, in such a sense as re- 
moves all reasonable doubt, that he does it by a direct agency, 
removing the real obstacle. God gives sinners a new heart, re- 
newstXxem, and creates them in righteousness and true holiness. 
It may be said, this view of conversion destroys free agency. 
God, in converting sinners, only causes them to will and do 
his good pleasure ; and if free agency does not consist in wil- 
ling and doing as we will, in what can it consist ? Does not 
conversion by moral suasion equally destroy free agency ? 
Here the sinner is overpowered by motives. When pressed 
hard enougli, they overcome the power of resistance, and he 
submits. Will it be asked, of wliat use are motives ? Why 
does God do so much for the conversion of sinners by motives, 
if they are not the cause of the change ? God cannot convert 
them without motives. The apostle says, " Of his own will be- 
gat he us, with the word of truth." God renews sinners of 
his own will. The truth is the motive, in view of which he is 
renewed. In causing him to choose, God causes him to cl»aose 
according to the dictates of trutii. He presents the truth, anil 



19 

this docs not convert him. He then causes him to act as truth 
directs him to act. Here we have tlie use of truth as a motive 
to conversion. The sinner cannot be converted but by the 
means of truth. ITc catinot be converted but by the agency of 
God causing him to love tlic trutli. The truth is indispensable, 
and the agency of God is indispensable. The one causes 
choice, the other is the object of choice. (A) There are 
other uses of motives. They render sinners without excuse. 
By them God devclopcs the holiness of his character, and dis- 
plays his greatness. By the numerous and powerful motives 
God has presented, he Avill forever shine in the riches of his 
glory. We have reason to be encouraged in persuading our 
fellow sinners, by the motives of the gospel, from the fact, that 
God changes their hearts in view of them; and from the fiict, 
that his great name will hereby be declared throughout liis do- 
minions to eternity. 

7. This subject places sinners where tliey are the most un- 
willing to be. It throws them completely into the hand of a 
sovereign God. They have more dread of being in bis hand, 
than in any other conceivable situation. It has, in all ages, 
been the great object of mankind to gel away from God, or to 
prove that they are not in his sovereign hand. Or if they arn 
obliged to admit the fact, they endeavor to prove that they are 
not to blame for their feelings and conduct. But this subject 
proves that they are not only in the sovereign hand of God, but 
that they are there as guilty and condemned criminals. Their 
obstinate unwillingness to be influenced by the grand motives of 
the gospel, makes them criminal and deserving the wages of 
sin ; and at the same time leaves it altogether with the sove- 
reign pleasure of God, whether his agency shall ever be exert- 
ed to cause them to submit to the influence of those motives. 

This subject now applies to this anniversary occasion. Two 
hundred and eleven years ago God brought our Fathers to this 
place, over the trackless ocean. He selected this spot for them 
from all others in this western world. It was a little, but prec- 
ious spot, which we trust shall ever be dear to our souls. — 
Here God planted bis vineyard, and enclosed it by grace. He 
planted it in the highest and most important sense with the 
choicest vines ; and cultivated and dressed it with the tender- 
est care ; and it brought forth the pure grape. The Pilgrim 
Fathers were, in their views of religious truth, what would 
now be called hi^h toned Calvinists. (B) The idea of moral 



20 

suasion as the efficient cause of conversion, never found a 
place in their religious creed. (C) Sensible of their entire 
dependence on God, they committed themselves and the sub- 
ject of the conversion of sinners, and their civil and religious 
interest as to the efficient support, to his powerful hand. This 
was the Rock on which they set their foot, and on which they 
built their hopes for eternity. 

Concerning the religious sentiments and proceedure of the 
Pilgrims, the following may be gathered from an appendix to 
the sermon preached at the ordination of the Rev. and venera- 
ble Dr. Chandler Robbins. The writer of this appendix. Rev. 
and Hon. Josiah Cotton, says, "As to their principles in doc- 
trine, the first settlers in this place, professed a strict adher- 
ence to the Confesssion of Faith agreed to by the Protestant 
churches in France, which was drawn up by Calvin's own 
hand ; and which was the same for substance, though in a dif- 
ferent mode of expression, that was many years after compiled 
by the Westminster Assembly. As for the doctrines of Armin- 
ius, they had them in great detestation." They were willing 
and determined to discountenance and oppose error in doc- 
trine in the most public and decided manner. "Mr. Robinson 
was well grounded in the controversy, and saw the force of all 
their arguments, and knew the shifts of the Arminians, and 
was a terror to the Arminian party." And when Episcopius, 
successor to Arminius, published his sentiments in Leyden, 
challenging all opposcrs, Mr. Robinson, by the desire and im- 
portunity of Professor Poliander and the chief preachers of the 
city, repeatedly met and confuted him, " in a great and public 
audience ; which, as it caused many to praise God, that the 
truth had so famous a victory ; so it procured him much res- 
pect and honor from those learned men, and others who loved 
the truth." So the Pilgrims, imbibing the sentiments and feel- 
ings of their beloved Pastor, took decided measures to oppose 
the introduction and spread of error, in every form it appeared. 
In 1637, "the Church was threatened by the coming over 
of some sectarians from England, leavened with Anlinomian 
and JFamilistical principles. Some of Plymouth church were 
led away, who in some short time became very Atheists, and 
were cast out of the Church for their abominable opinions. 
Some time after this, one member of the Church began to be 
unsettled about the ordinances of the gospel, baptism of in- 
fants, singing of psalms, the office of ministers, the institutiori 



"of a Sabbath, «fcc. which occasioned a cliurch nisetirif;;, where- 
in he proposed scvcrnl questions on these and other heads; to 
w hich the Church returned answers in writing ; both of which 
arc recorded in the Cliurch records, taking up about four or 
five pages in foJio. The issue was, the poor unsettled man 
fell yet further and further, and at last became a Quaker. The 
Lord was pleased to bless the endeavors of their faithful Elder, 
Mr. Cushman, in concurrence witii several of the other breth- 
ren, to prevent the efficacy of error and delusion ; and though 
destitute of a Pastor, the body of the Cliurch was upheld in 
their integrity, and in a constant opposition to their pernicious 
tenets." As one means to prevent the introduction of error, 
the Pilgrims were very attentive to the religious education of 
youth, and the instruction of their parents in the doctrines of 
the gospel. "In Nov. 1669, began catechising of the children 
by the Pastor, Rev. John Cotton. (D) Some years after, the 
Assembly's Catechism was introduced. In 1678, the Pastor 
gave questions in divinity to heads of families for answers in 
writing, and also preached on the questions, which was not 
without a blessing and some good success. In 1694, the Pas- 
tor catechised the children Sabbath noon, and then preached 
on each head of divinity as they lie in order, which continued 
till his removal. And God strengthed and encouraged the 
work." Another means used by the Pilgrims to prevent the 
introduction and spread of error was the rigid examinalion of 
all candidates for admission into the Church as to their relig- 
ious experience, and knowledge of the doctrines and duties of 
the gospel. This was systematic and thorough. (E) In this 
course, God blessed them. It would be well, if we, their de- 
scendants, should follow their example ; and it is sincerely to 
be regretted, that the Assembly's Catechism, so beneficial to 
them and their children, has so extensively gone into disuse 
among the New England Churches ; and its place supplied by 
books less pure in doctrine and of less depth and clearness of 
thought. Let us not depart from the good old paths ; and while 
God is looking, that we should bring forth grapes, let us be 
.cautious that we bring not forth the wild grape. Convinced of 
the correctness of the faith of our Fathers, and of their relig- 
ious practice, let us, not with bitterness, but in the humility and 
simplicity of Christ, and the faithfulness and boldness of the 
gospel, resist every innovation. 



22 

Let christians feel the importance of contending for the 
truth in regard to the conversion of sinners; and while they 
plead for the real agency of the Spirit in the production of 
this change, let them with equal earnestness plead for the real 
agency of sinners in turning from sin to holiness in view of the 
motives God presents. Let them consider, that when they de- 
ny the direct agency of the Spirit and the real agency of the 
sinner in conversion, the descent is natural and almost imper- 
ceptible down to Arminianism, Arianism, Socinianism, Deism 
and Atheism. Between the ^rst step and the last, there is no 
consistent resting place. 

Let every sinner in this congregation, feel to blame for be- 
ing now unconverted, and that his guilt is hourly increasing as 
he refuses to be persuaded by the numerous and powerful mo- 
tives of the gospel. AMEN. 



IV O T E S . 



Note A, Page 19. 

Conversion is a voluntary turning frona sin to holiness, and in all 
our voluntary acts, there must be an object of choice, which is called 
an objective motive. The instrumentality of motives in conversion, ia 
as strenuously advocated by those who suppose the change is produc- 
ed by the direct efficiency of the Spirit, as by those who suppose it is 
produced by the efficiency of motives or by the self-originating act of 
the sinner. To rejjresent that those who hold to the direct efficiency 
of the Spirit -in conversion, deny the use and influence of motives in 
the change, is a misrepresentation of their views. 

Note B, Page 19. 

The fathers of New England embraced, unreservedly and fully, 
tliu doctrines held and inculcated by John Calvin. This appears by 
their '■' strict adherance to the confession of faith, drawn up l)y Cal- 
vin's own hand," and by the confession of faith afterwards drawn up 
by their own hand, "owned and consented unto, May 12, 1680." 
They believed that " in the unity of the God-head there be three per- 
sons of one substance, power and eternity, God the Father, God the 
Son and God the Holy Ghost;" that " God from all eternity did, free- 
ly and unchangeably ordain whatsoever comes to pass;" that " He 
eternally and unconditionally jiredestinated a certain number of angels 
and mezi unto everlasting life, and their number is so certain and defi- 
nite, that it cannot be increased or diminished;" that " elect men, after 
renewed, are justified, adopted, sanctified and kept by his power 
through faith unto salvation;" that " the rest of mankind are passed 
by and ordained to dishonor and wrath for their sins ;" that " the pur- 
pose antl providence of God extend to the first fall and all after sins of 
angels and men, and that not by a bare permission, yet so as the 
sinfulness thereof proceedeth from the creature, and not from God, 
who neither is, nor can be, the author or approver of sin." 

Note C, Page 20. 

They believed that motives were necessary to conversion and tJiat 
the efficient agency of God was equally necessary. " A natural man 
being averse to good and dead in sin, is not able by his own strength 
to convert himself, or to prepare himself thereunto. When God con- 
verts a sinner, and translates him into a state of grace, he frecth him 
from his natural bondage under sin, and by his grace alone enables 
him freely to will and to do that which is spiritually good. God tukes 
away his heart of stone, gives him a heart of flesh, renews his will, 
and by his almighty power, determines him to that which is good, and 
effectually drawsAim to Jesus Christ; yet so as he comes moat freely, 
being made willing. This effectual call is of God's free and special 



24 

5»rfice aln7ie. I'liat men may l)c born again, there js necessarily an 
fjffectual, irresistible work of the Holy Ghost npon the whole soul, for 
the producing in them a new spiritual life, without which no other 
means are sufficient for their conversion unto God." 

Note D, Page 21. 

Rev. Mr. Cotton was ordained over the Church June SO. 1669. 
During this year the Pastor and Ruling Elder called on all the families 
in the town, and " applied counsels, admonitions, exhortations and 
encom-agements," the result of which was a silent and pleasing reviv- 
al of religion; as the fruits of which in this and the three succeeding 
years, 64 united with the Church. See appendix to Dr. Robbin's Or- 
dination Sermon. 

Note E, Page 21. 

The Church at Plymouth examined all candidates for church-mem- 
bership — " What experience -they had of a law and gospel work upon 
their souls ; and the joractice was for men orally to make a confession of 
faith and a declaration of their experiences of a work of grace, in the 
presence of the congregation, having been examined before by the 
Elders in private, and then stood proi^ounded in public for two or three 
weeks. The relations of the women were ^^Titten, and read pubhcly 
by the Pastor; and the Elders gave testimony of the competency of 
their knowledge. In Nov. 1705, the Elders representing to the 
Church, that the obliging male persons at their admission to make a 
personal and oral relation, might be an hindrance to some gracious 
souls; they voted, that a relation given in writing and publicly read, 
and the persons standing forth publicly to own it, should for the future 
be as satisfactory to the Church as if delivered viva voce. 

Candidates were also examined upon the following doctrinal articles 
of religion — concerning God, his nature, attributes, the works of cre- 
ation and providence, the Trinity of jjersons in the Unity of essence — 
concerning man, his original state, his apostacy and the tempter to it, 
the sin itself and the effects ot it in the curse on himself and posterity, 
inward and outward, here and forever — concerning man''s recovery by 
Christ, his twofold nature, the reason why God and why man, his 
three offices and the work of each office, the several benefits coming 
by Christ, as justification, adoption and sanctification, with eternal 
glory; how we came to be partakers of Christ and his benefits by faith, 
the nature of faith, how the word is made effectual to faith; how God 
prepares the hearts of sinners to believe; how repentance is wrought 
and its nature — concerning the Church, its officers and ordinances, 
the proper end and use of baptism, and who the subjects of it, the end 
of the Lord's supper, what is signified by breaking of the bread and 
pouring out the wine, what requisite to worthy receiving, what the 
proper matter of self-examination— conctrnrng- the duty of church 
members towards one another, as love and holy watchfulness, what is 
required in cases of ofTence, whether ])ublic or private — and concern- 
ing the state of man after this life, the resurrection, general judg- 
ment, heaven, hell. " I know not," says the Rev. Mr. Cotton, '^in 
these thirty years, that any person examined, but did give a satisfying 
accountof these things, tlio' some much more fully than others; and 
tho' some did not presently give a direct and proper answer to some 
questions, yet in further discourse about it, it usually appeared they 
competently understood the thing." See appendix^&c. 



